Chapter 2647: Chapter 69: Changing Fate

This scene of blood and fire is something Mo Hua does not wish to see.

Mo Hua still hopes that Dan Zhu can have a good future.

In this age, good people are rare indeed. What’s more, Dan Zhu is not only kind-hearted but also possesses such stunning talent. If he truly loses his benevolence and becomes a cold and arrogant hero, it would be a great pity.

"It would be best if his destiny could be altered a bit..."

Mo Hua silently thought to himself.

Adhering to the principle of "knowing oneself and knowing the enemy," in the days that followed, Mo Hua spent most of his time understanding the Danque Tribe.

Using the Danque Tribe as an example, he analyzed the history, power structure, internal conflicts, heritage, and military strength of the Barbarian Tribes.

The Danque Tribe is a large tribe of the Barbaric Wilderness.

But in the past, the power of the Danque Tribe was even greater, and at one point they reached the fourth-grade, becoming one of the princely tribes in the Great Wilderness Royal Court.

However, it later split apart.

Now, in the entire Mountain Realm, aside from the Danque Tribe, there are five or six other tribes.

For example, the Red Simurgh Tribe, the Fire Eagle Tribe, the Flame Wing Tribe, the Bi Fang Tribe, etc. Back then, they all belonged to the same princely tribe as the Danque Tribe, and they even shared bloodline connections.

But after the decline of the royal tribe, the tribes fell into internal conflicts and kill or be killed situations, eventually fragmenting completely.

To qualify as a "princely" tribe and enter the Great Wilderness Royal Court, Mo Hua speculates that two conditions must be met:

One is being a fourth-grade tribe.

The other is the worship of the Four Symbols Holy Beast.

With Azure Dragon, Vermilion Bird, White Tiger, and Xuan Wu as the totems, such a tribe is qualified to become a prince in the Great Wilderness.

Among them, the strongest should be the Azure Dragon Tribe.

Therefore, the Azure Dragon Tribe is considered the "Imperial Family" among the Great Wilderness Royal Family.

But these are merely preliminary deductions Mo Hua made based on existing clues and understanding of the Great Wilderness.

Whether this is truly the case remains to be further discussed.

Yet Mo Hua vaguely feels the basic framework of the Great Wilderness Royal Court should be like this.

However, this deduction still leaves many areas of confusion for him.

For example, the relationship between Holy Beasts and the tribes.

Do the tribes offer Holy Beasts as deities, as Barbarian Gods, or as some kind of special spiritual totem?

Do Holy Beasts exist only in the world of "Divine Thought," or do they also appear in the "real" world?

Do Holy Beasts have flesh?

Within the tribe, what form does the relationship between Holy Beasts and people take? Is it one-sided worship, mutual dependence, or mutual exploitation?

Also, regarding monsters like "tigers."

In the legends of the Great Wilderness, "Tiger Demons" are mutations of the Holy Beast "White Tiger."

Some Tiger Demons may carry the bloodline of the White Tiger, being a mutation of the Holy Beast, that is an Exotic Beast.

Then what about the other Four Symbols Exotic Beasts?

Do Azure Dragon, Vermilion Bird, Xuan Wu have corresponding bloodline Exotic Beasts?

Why is it only the Tiger Demon?

Moreover, why does the Great Wilderness Royal Court regard Tiger Demons as royal mounts, viewing them as a symbol of the prince?

Why don’t they use Azure Dragon Exotic Beasts, Vermilion Bird Exotic Beasts, or Xuan Wu Exotic Beasts as mounts?

Is there another reason behind this?

Does the Big Tiger I nurtured since childhood with little fish truly possess the bloodline of the "White Tiger"?

How has the bloodline of the Holy Beast White Tiger been preserved, spreading to these ordinary Monster Beasts?

The more Mo Hua thinks about these questions, the more baffling they become.

The Cultivation World is vast and knowledge is endless.

Sometimes, the more you learn, the more deeply you realize how little you know.

The answers to these questions might be hidden within some ancient texts treasured in the forbidden land of the Danque Tribe.

Mo Hua could not restrain his curiosity and thought several times about sneaking into the forbidden land of Danque Tribe to secretly skim through their treasured ancient books and texts to solve his doubts.

But he ultimately held back.

The Danque Tribe is not a small tribe; its ancestry even belongs to the Royal Court, with a significant background, so they would not allow him to come and go freely as he pleases.

In case there’s an ancestor hidden in the forbidden land.

Then Mo Hua barging in recklessly would be to take on the "path of death."

Regarding historical secrets, Mo Hua can only investigate to this extent.

In addition, by observing and probing indirectly, Mo Hua has also gathered quite a bit of critical information.

Firstly, concerning the Holy Pattern.

The term "Holy Pattern" is derived directly from the Barbarian Tribe’s language and translated into the Taoist Court’s text.

The Holy Pattern means the Pattern of the Holy Beast, which is the Formation Patterns of the Four Symbols Holy Beast.

In the Great Wilderness, Spirit Stone is scarce, the inheritance of formations like the Five Elements and Eight Trigrams is rare, and most formation inheritances are Four Symbols Beast Pattern Formations.

Strictly speaking, only the Patterns of Holy Beast can be called "Holy Patterns."

But the formation inheritance in the Great Wilderness is lagging, monopolized by the Royal Court or large tribes, and common people do not learn formations, hence they blindly worship the Four Symbols Formation.

Some ordinary Beast Patterns and Monster Patterns are also considered "Holy Patterns" in their eyes.

To the Great Wilderness Barbarian Clan, the foundation of formations lies in Formation Patterns; "Pattern" is equivalent to "Formation."

Thus, what most Barbarian Tribes refer to as "Holy Patterns" are practically synonymous with "Formation."

This is due to different regional backgrounds, different Tao Cultivation histories, and different spell points inheritances.

In Mo Hua’s view, the "Dao" of formation and its fundamental laws are roughly the same.

Nevertheless, this formation "Dao," when applied in specific practice by different times, races, and cultivators, in different environments, manifests in various categories and inheritances.

Even the meanings of terms differ.

The essence is one, but the external, specific existence forms are extremely diverse.

"Dao that can be told is not the eternal Dao; names that can be named are not eternal names."

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